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those of his own time； of the same opinion； who jeeringly said； that had
he got the victory over the Parthians； he had destroyed the breed of oxen
in the world to supply his sacrifices。 He was； moreover； besotted with
the art of divination； and gave authority to all sorts of predictions。
He said； amongst other things at his death； that he was obliged to the
gods； and thanked them； in that they would not cut him off by surprise；
having long before advertised him of the place and hour of his death； nor
by a mean and unmanly death； more becoming lazy and delicate people； nor
by a death that was languishing； long； and painful； and that they had
thought him worthy to die after that noble manner； in the progress of his
victories； in the flower of his glory。 He had a vision like that of
Marcus Brutus； that first threatened him in Gaul； and afterward appeared
to him in Persia just before his death。 These words that some make him
say when he felt himself wounded： 〃Thou hast overcome； Nazarene〃； or as
others； 〃Content thyself； Nazarene〃； would hardly have been omitted； had
they been believed； by my witnesses； who； being present in the army； have
set down to the least motions and words of his end； no more than certain
other miracles that are reported about it。
And to return to my subject； he long nourished； says Marcellinus；
paganism in his heart； but all his army being Christians； he durst not
own it。 But in the end； seeing himself strong enough to dare to discover
himself； he caused the temples of the gods to be thrown open； and did his
uttermost to set on foot and to encourage idolatry。 Which the better to
effect； having at Constantinople found the people disunited； and also the
prelates of the church divided amongst themselves； having convened them
all before him； he earnestly admonished them to calm those civil
dissensions； and that every one might freely； and without fear； follow
his own religion。 Which he the more sedulously solicited； in hope that
this licence would augment the schisms and factions of their division；
and hinder the people from reuniting； and consequently fortifying
themselves against him by their unanimous intelligence and concord；
having experienced by the cruelty of some Christians； that there is no
beast in the world so much to be feared by man as man； these are very
nearly his words。
Wherein this is very worthy of consideration； that the Emperor Julian
made use of the same receipt of liberty of conscience to inflame the
civil dissensions that our kings do to extinguish them。 So that a man
may say on one side； that to give the people the reins to entertain every
man his own opinion； is to scatter and sow division； and； as it were； to
lend a hand to augment it； there being no legal impediment or restraint
to stop or hinder their career； but； on the other side； a man may also
say； that to give the people the reins to entertain every man his own
opinion； is to mollify and appease them by facility and toleration； and
to dull the point which is whetted and made sharper by singularity；
novelty； and difficulty： and I think it is better for the honour of the
devotion of our kings； that not having been able to do what they would；
they have made a show of being willing to do what they could。
CHAPTER XX
THAT WE TASTE NOTHING PURE
The feebleness of our condition is such that things cannot； in their
natural simplicity and purity； fall into our use； the elements that we
enjoy are changed； and so 'tis with metals； and gold must be debased with
some other matter to fit it for our service。 Neither has virtue； so
simple as that which Aristo； Pyrrho； and also the Stoics； made the end of
life； nor the Cyrenaic and Aristippic pleasure； been without mixture
useful to it。 Of the pleasure and goods that we enjoy； there is not one
exempt from some mixture of ill and inconvenience：
〃Medio de fonte leporum；
Surgit amari aliquid； quod in ipsis fioribus angat。〃
＇〃From the very fountain of our pleasure； something rises that is
bitter； which even in flowers destroys。〃Lucretius； iv。 1130。＇
Our extremest pleasure has some sort of groaning and complaining in it；
would you not say that it is dying of pain？ Nay； when we frame the image
of it in its full excellence； we stuff it with sickly and painful
epithets and qualities； languor； softness； feebleness； faintness；
'morbidezza'： a great testimony of their consanguinity and
consubstantiality。 The most profound joy has more of severity than
gaiety； in it。 The highest and fullest contentment offers more of the
grave than of the merry：
〃Ipsa felicitas； se nisi temperat； premit。〃
＇〃Even felicity； unless it moderate itself； oppresses？
Seneca； Ep。 74。＇
Pleasure chews and grinds us； according to the old Greek verse； which
says that the gods sell us all the goods they give us； that is to say；
that they give us nothing pure and perfect； and that we do not purchase
but at the price of some evil。
Labour and pleasure； very unlike in nature； associate； nevertheless；
by I know not what natural conjunction。 Socrates says； that some god
tried to mix in one mass and to confound pain and pleasure； but not being
able to do it； he bethought him at least to couple them by the tail。
Metrodorus said； that in sorrow there is some mixture of pleasure。 I
know not whether or no he intended anything else by that saying； but for
my part； I am of opinion that there is design； consent； and complacency
in giving a man's self up to melancholy。 I say； that besides ambition；
which may also have a stroke in the business； there is some shadow of
delight and delicacy which smiles upon and flatters us even in the very
lap of melancholy。 Are there not some constitutions that feed upon it？
〃Est quaedam flere voluptas；〃
＇〃'Tis a certain kind of pleasure to weep。〃
Ovid； Trist。； iv。 3； 27。＇
and one Attalus in Seneca says； that the memory of our lost friends is as
grateful to us； as bitterness in wine； when too old； is to the palate：
〃Minister vetuli； puer； Falerni
Inger' mi calices amariores〃
＇〃Boy； when you pour out old Falernian wine； the bitterest put
into my bowl。〃Catullus； xxvii。 I。＇
and as apples that have a sweet tartness。
Nature discovers this confusion to us； painters hold that the same
motions and grimaces of the face that serve for weeping； serve for
laughter too； and indeed； before the one or the other be finished； do but
observe the painter's manner of handling； and you will be in doubt to
which of the two the design tends； and the extreme of laughter does at
last bring tears：
〃Nullum sine auctoramento malum est。〃
＇〃No evil is without its compensation。〃Seneca； Ep。； 69。＇
When I imagine man abounding with all the conveniences that are to be
desired （let us put the case that all his members were always seized with
a pleasure like that of generation； in its most excessive height） I feel
him melting under the weight of his delight； and see him utterly unable
to support so pure； so continual； and so universal a pleasure。 Indeed；
he is running away whilst he is there； and naturally makes haste to
escape； as from a place where he cannot stand firm； and where he is
afraid of sinking。
When I religiously confess myself to myself； I find that the best virtue
I have has in it some tincture of vice； and I am afraid that Plato； in
his purest virtue （I； who am as sincere and loyal a lover of virtue of
that stamp as any other whatever）； if he had listened and laid his ear
close to himself and he did so no doubtwould have heard some jarring
note of human mixture； but faint and only perceptible to himself。 Man is
wholly and throughout but patch and motley。 Even the laws of justice
themselves cannot subsist without mixture of injustice； insomuch that
Plato says； they undertake to cut off the hydra's head； who pretend to
clear the law of all inconveniences：
〃Omne magnum exemplum habet aliquid ex iniquo；
quod contra singulos utilitate publics rependitur；〃
＇〃Every great example has in it some mixture of injustice； which
recompenses the wrong done to particular men by the public utility。〃
Annals； xiv。 44。＇
says Tacitus。
It is likewise true； that for the use of life and the service of public
commerce； there may be some excesses in the purity and perspicacity of
our minds； that penetrating light has in it too much of subtlety and
curiosity： we must a little stupefy and blunt them to render them more
obedient to example and practice； and a little veil and obscure them； the
better to proportion them to this dark and earthly life。 And therefore
common and less speculative souls are found to be more proper for and
more successful in the management of affairs； and the elevated and
exquisite opinions of philosophy unfit for business。 This sharp vivacity
of soul； and the supple and restless volubility attending it； disturb our
negotiations。 We are to manage human enterprises more superficially and
roughly； and leave